At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery. Then Ānanda rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs. The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.
“Of which mendicants?” “Of the ascetics who follow the Sakyan.” “I’d like to ask the venerable about a certain point, if you’d take the time to answer.” “Ask, reverend. When I’ve heard it I’ll know.”
“Is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “That’s not my view, reverend.” “Then is this your view: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”
“That’s not my view, reverend.” “Then is this your view: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ …
PL
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi: ‘asassato loko, idameva saccaṁ moghamaññan’”ti. “Kiṁ nu kho, bho, antavā loko …pe… anantavā loko …
EN
‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ …
‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” “That’s not my view, reverend.”
PL
hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti? “Na kho ahaṁ, āvuso, evaṁdiṭṭhi: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
EN
“Then, sir, do you neither know nor see?” “That’s not so, reverend. I do know and see.” “When asked about all these points, you say that’s not your view.
PL
“Tena hi bhavaṁ na jānāti, na passatī”ti? “Na kho ahaṁ, āvuso, na jānāmi na passāmi. Jānāmahaṁ, āvuso, passāmī”ti. “‘Kiṁ nu kho, bho, sassato loko, idameva saccaṁ moghamaññanti—
na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— evaṁdiṭṭhi bhavanti, iti puṭṭho samāno:
EN
Yet when asked whether you neither know nor see, you say, ‘That’s not so, reverend.
PL
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. ‘Tena hi bhavaṁ na jānāti na passatī’ti, iti puṭṭho samāno: ‘na kho ahaṁ, āvuso, na jānāmi na passāmi.
EN
I do know and see.’ How then should we see the meaning of this statement?” “‘The cosmos is eternal. This is the only truth, anything else is futile:’ that’s a misconception. ‘The cosmos is not eternal. This is the only truth, anything else is futile:’ that’s a misconception.
‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ …
PL
Antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ …
EN
‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile:’ that’s a misconception.
PL
hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.
EN
I know and see the scope of convictions, the scope of grounds for views, fixation on views, obsession with views, the origin of views, and the uprooting of views. Knowing and seeing thus, why should I say: ‘I neither know nor see?’ I do know and see.”
“What is the venerable’s name? And how are you known among your spiritual companions?” “Reverend, my name is Ānanda. And that’s how I’m known among my spiritual companions.” “Goodness! I had no idea I was consulting such a great tutor as
At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery. Then Ānanda rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs. The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.
“Of which mendicants?” “Of the ascetics who follow the Sakyan.” “I’d like to ask the venerable about a certain point, if you’d take the time to answer.” “Ask, reverend. When I’ve heard it I’ll know.”
“Is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “That’s not my view, reverend.” “Then is this your view: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”
“That’s not my view, reverend.” “Then is this your view: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ …
PL
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi: ‘asassato loko, idameva saccaṁ moghamaññan’”ti. “Kiṁ nu kho, bho, antavā loko …pe… anantavā loko …
EN
‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ …
‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” “That’s not my view, reverend.”
PL
hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti? “Na kho ahaṁ, āvuso, evaṁdiṭṭhi: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
EN
“Then, sir, do you neither know nor see?” “That’s not so, reverend. I do know and see.” “When asked about all these points, you say that’s not your view.
PL
“Tena hi bhavaṁ na jānāti, na passatī”ti? “Na kho ahaṁ, āvuso, na jānāmi na passāmi. Jānāmahaṁ, āvuso, passāmī”ti. “‘Kiṁ nu kho, bho, sassato loko, idameva saccaṁ moghamaññanti—
na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— evaṁdiṭṭhi bhavanti, iti puṭṭho samāno:
EN
Yet when asked whether you neither know nor see, you say, ‘That’s not so, reverend.
PL
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. ‘Tena hi bhavaṁ na jānāti na passatī’ti, iti puṭṭho samāno: ‘na kho ahaṁ, āvuso, na jānāmi na passāmi.
EN
I do know and see.’ How then should we see the meaning of this statement?” “‘The cosmos is eternal. This is the only truth, anything else is futile:’ that’s a misconception. ‘The cosmos is not eternal. This is the only truth, anything else is futile:’ that’s a misconception.
‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ …
PL
Antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ …
EN
‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile:’ that’s a misconception.
PL
hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.
EN
I know and see the scope of convictions, the scope of grounds for views, fixation on views, obsession with views, the origin of views, and the uprooting of views. Knowing and seeing thus, why should I say: ‘I neither know nor see?’ I do know and see.”
“What is the venerable’s name? And how are you known among your spiritual companions?” “Reverend, my name is Ānanda. And that’s how I’m known among my spiritual companions.” “Goodness! I had no idea I was consulting such a great tutor as
Sutraya